Diabolical Wisdom

Curiositatis malum sequitur superbiae vitium. Sapientia illa, quae nec est de sursum, sed terrena, animalis, diabolica, zelo et contentione plena, villam emit, ut aliis praeesse possit, et sibi litigium deesse non possit, beatitudinem sibi dominationem reputans. Hanc ergo sapientiam, fratres, vere diabolicum, et ipsius diaboli primogenitam prolem, quae super astra caetera solium locare ambiebat, turbidam et turbantem simul cum turba relinquentes discipuli, audire digni sunt: Beati mites, quoniam ipsi possidebunt terram. Non ait, illam, vel illam, vel aliquam quantamlibet terrae portionem, sed terram. Quis unquam suo sudore, sua industria, suis pecuniis, suis pugnis, nisi partem terrae obtinuit? Et hoc pauci potuerunt, multi non potuerunt: possidere autem quis potuit? Quid opus est, diu laborando acquirere, quod necesse sit cito perdere? Coelum pauperibus, terra mitibus: quid relictum est contentiosis? aut quid amplius volunt, qui divites fieri volunt? Quibus non sufficit coelum et terra, quid eis fiet? Fillii hominum, usquequo diligitis vanitatem, et quaeritis mendacium? Mentitur dignitatem, mentitur beatitudinem vanitas dominationis terrenae. Cur in parte remanetis? cur parum cupitis? cur modicum ambitis? Totum promittitur, via ostenditur; paupertate itur, mansuetudine festinatur. Pauperi beatitudo coeli, mansueto beatitudo terrae debetur. Quid, rogo, miseris contentiosis restat, nisi miseria infernalis? Quid facietis, divites? quid potentes? Consultu opus est. Hinc pecunia, hinc mansuetudo. Instat praedo. Isaac, Cisterciensis Abbas, In Festo Omnium Sanctorum, Sermo II Source: Migne PL 194.1693d-1694b

The evil of curiosity follows the vice of pride. That wisdom, which is not from above, is earthly, animal, diabolical, full of passion and contention. It buys property so that it can vaunt itself over others, and it can never be done with disputes, judging domination to be a blessing. This wisdom, brothers, is truly diabolical, it is the first born child of the one who was ambitious to set his throne above the stars. The disciples, leaving behind that turbid and troubling wisdom, along with the crowd, were worthy to hear the words, 'Blessed are the meek, for they shall inherit the earth.' 1 He did not say this or that or any portion of the earth, but the earth. Who for all his sweat, all his industry, all his money and violence, obtained more than a part of the earth? And even in this few have been successful and many have failed. And who is able to maintain possession? What value all that labour to acquire, when it must be quickly lost? Heaven is for the poor, the earth for the meek. What remains for the contentious? What else do they desire who wish to be rich? If heaven and earth are not enough, what shall be for them? 'O sons of men, how long will you love vanity and seek after lies'? 2 The happiness of worldly power is a lie, its value is a lie. Why remain in only a part? Why desire so little? Why be ambitious for something so paltry? The whole is promised, the way is shown. The road is by poverty, meekness speeds. The blessing of the poor man is heaven, the blessing of the meek man is the earth. What, I ask, remains for those wretched contentious folks, unless the misery of hell? What will you do, rich folk? What will you, powerful people? Consult your interests. Here is poverty, here meekness. And a thief is coming. Isaac of Stella, from the Second Sermon on the Feast of All Saints 1 Mt 5.4 2 Ps 4.2